In his article “Overcoming Onto-Theology,” Merold Westfal develops a paradigm for understanding theology in relation to philosophy, or shall we say how faith relates to knowledge. The author makes use of Heidegger in pointing out the ways in which theology in Christian circles all too often turns into onto-theology. This is, according to Westfal (and Heidegger) a “sketchy” move in that we “can neither pray or sacrifice to this god of philosophy.”
The point his article, simply put, seems to be to point out the danger of the not fully entering into the story of God, but instead trying to fit God’s story into our own. The Christian faith, (Church life, biblical interpretation, etc.) in this sense, becomes a commodity, an object, “to be mastered by the (distant) interpreter for the advantage of the interpreter, a source of theoretical treasure to be accumulated and owned.”
Heidegger, influenced by both Luther and Kirkegaard (the amazing Scandinavian theologian who might as well be called Swedish since Sweden once owned Denmark), in response to such “high horse” attitudes, saw the importance of safeguarding faith as the starting point in life, without for that matter disqualifying the role of knowledge or theology. Theology, instead of being something to be mastered, functions exclusively to aid us in our faith journey. Or as Westfal puts it, “theology’s task is to serve this life of faith.” Such Christianity leads the people of God into a story, told by a personal God, and consequently a life long response characterized by awe and praise.
Westfal ends his article by retelling Wagner’s story Lohengin. Here, Elsa is faced with the dilemma that she cannot know the name, and thus the identity, of her lover, Lehengin, who conveniently arrives in a boat pulled by a swan. She is essentially forced to relate to him is through trust. She fails to do so and the relationship tragically slips out of her hands. The moral of the story being, relationship requires loving faith.
The article and the story demand the question, how can we as believers in community be “better” Elsas?
- John Armstrong offers some interesting reflections on postmodernism and Christianity. (I noted this post particularly because he references Merold Westphal’s “Overcoming Onto-theology,” which some of us are reading for a class this semester.) HT
- Over at Per Crucem ad Lucem, Jono Ryan discusses the importance of having a transformative encounter with truth, reflecting on Paul’s counsel to Timothy in 2 Tim. 2:18-19.
- Russell Saltzman deals with mean Lutherans. (Actually, he’s talking about civility in online theological discourse, but “mean Lutherans” sounds so much more interesting.)
- The Guardian has an interview with Insane Clown Posse, which may be among the more disturbing things I’ve read in a while. The two rappers confirm that although they’ve been producing some of the most violent rap music in the industry for the last 20 years, they actually claim to have been active (closet) Christians the entire time. As Gangster J explains, “You have to speak their language. You have to interest them, gain their trust, talk to them and show you’re one of them. You’re a person from the street and you speak of your experiences. Then at the end you can tell them: God has helped me.” Oh, so the rampant violence, profanity, and misogyny in their songs, were just ways of gaining access to and credibility in the world of gangster rap. I guess that makes it all okay then.